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Gāthāsarūpaṃ
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Verse structure.
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Gāthāsarūpampana evaṃ veditabbaṃ?
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Should verses be understood in this way?
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Milido nāma so rājā sāgalāyampuruttame
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King Milinda was named so, in the chief city of Sagala.
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Upagañchi nāgasenaṃ gaṅgā'va yathasāgaraṃ.
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Nāgasena approached (him) as the Ganges (approaches) the ocean.
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Āsajja rājā citrakathī ukkādhāraṃ tamonudaṃ apucchi nipuṇe pañhe ṭhānāṭhānagate puthū,
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The king, skilled in storytelling, took up a torch, dispelling the darkness, and asked subtle, varied questions concerning what is fitting and unfitting.
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Pucchā visajjanā ceva gambhirathūpanissitā
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Question and answer, indeed, profound and based on the Stupa.
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Hadayaṅgamā kaṇṇasukhā abbhutā lomahaṃsanā
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Heart-moving, delightful to the ear, astonishing, hair-raising.
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Abhidhammavinayogāḷhā suttajālasamathitā
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Firmly established in the Abhidhamma and Vinaya, consolidated by the net of discourses.
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Nāgasenakathā citrā opammehi nayehi ca
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The Story of Nāgasena, charming with similes and methods.
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Tatha ñāṇampaṇidhāya hāsayivāna mānasaṃ
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Thus, having directed the mind towards knowledge, he made his heart rejoice.
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Suṇotha nipuṇe pañhe kaṅkhāṭṭhānavidāḷane'ti
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Listen to the subtle questions that tear apart doubt-impediments.
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Tenāhu?-
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Then they said.
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Bahussuto citrakathī nipuṇo ca visārado,
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Learned, eloquent, skilled, and confident,
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Sāmayiko ca kusalo paṭibhāne ca kovido;
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Timely and skilled, clever in repartee.
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Tepi tepiṭakā bhikkhū pañcanekāyikāpi ca,
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Those very learned monks, even those versed in the five Nikāyas,
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Catunekāyikā ceva nāgasenaṃ purakkharuṃ;
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and those versed in the four Nikāyas as well, honored Nāgasena.
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Gambhīrapañño medhāvī maggāmaggassa kovido,
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Deep in wisdom, intelligent, skilled regarding the path and not-path,
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Uttamathamanuppatto nāgaseno visārado;
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Nāgasena, having attained the highest good, is expert.
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Tehi bhikkhūhi parivuto nipuṇehi saccavādibhī,
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Surrounded by those monks, skilled and truthful,
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Caranto gāmanigamaṃ sāgalaṃ upasaṅkamī;
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he traveled to town and village, approaching Sāgala.
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Saṅkheyyapariveṇasmiṃ nāgaseno tadā vasī,
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In the Saṅkheyya monastery, Nāgasena then dwelled;
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Katheti so manussehi pabbate kesarī yathā'ti;
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He spoke to people like a lion roaring on a mountain.
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Caraṇena ceva sampannaṃ sudantaṃ uttame dame,
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accomplished in conduct and well-tamed with the highest self-control,
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Disvā rājā nāgasenaṃ idaṃ vacanamabravi;
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Seeing (that) Nāgasena, the king spoke these words:
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Kathikā mayā bahū diṭṭhā sākacchā osaṭā bahū,
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Many disputes I have seen, many discussions abandoned.
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Na tādisaṃ bhayaṃ āsi ajjatāso yathā mama;
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Never was there such fear as is mine today.
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Nissaṃsayaṃ parājayo mama ajja bhavissati,
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Without a doubt, defeat will be mine today.
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Jayo'va nāgasenassa yathā cittaṃ na saṇṭhitanti;
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Victory belongs to Nāgasena, as my mind is not composed.
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Bāhiragāthā
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Verses Spoken Outward
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Yathā hi aṅgasambhārā hoti saddo ratho iti,
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Just as with an assemblage of parts, there's the designation 'chariot',
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Evaṃ khadhesu santesu hoti sattoti sammuti;
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So too, when the aggregates are present, there is the convention 'being.'
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Sīle patiṭṭhāya naro sapañeñā cittaṃ paññañca bhāvayaṃ,
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Established in virtue, wise, Developing mind and wisdom,
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Ātāpī nipako bhikkhu so imaṃ vijaṭaye jaṭanti;
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Ardent and discerning, the monk Untangles this tangle.
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Ayampatiṭṭhā dharaṇīva pāṇinaṃ idañca mūlaṃ kusalābhivuddhiyā,
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This is the support for beings, like the earth, and this is the root for the increase of merit.
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Mukhañcidaṃ sabbajinānusāsane yo sūlakkhadho varapātimokkhiyo'ti;
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This is the entrance to all the Buddhas' teachings, which is the excellent, fundamental Pātimokkha.
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Saddhāya taratī oghaṃ appamādena aṇṇavaṃ,
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By faith one crosses the flood, by diligence the sea,
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Vīriyena dukkhaṃ acceti paññāya parisujjhati;
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By energy one overcomes suffering, by wisdom one is purified.
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Nābhinadāmi maraṇaṃ nābhinadāmi jīvitaṃ,
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I do not delight in death; I do not delight in life.
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Kālañca paṭikaṅkhāmi nibbisaṃ bhatako yathā;
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I await my time, like a worker waiting for his wages.
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Nābhinadāmi maraṇaṃ nābhinadāmi jīvitaṃ,
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I do not delight in death; I do not delight in life.
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Kālañca paṭikaṅkhāmi sampajāno patissato;
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I await my time, mindful and aware.
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Paṭigacceva taṃ kayirā yaṃ jaññā hitamattano,
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One should promptly do whatever one knows is beneficial to oneself.
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Na sākāṭikacintāya mantā dhīro parakkame;
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The wise one should not proceed with deliberation like a cartwright.
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Yathā sākaṭiko nāma samaṃ hivā mahāpathaṃ,
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Just as a cartwright, having abandoned the level highway,
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Visamaṃ maggamāruyha akkhabhinno'va dhāyati;
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Takes to a rough road and his axle breaks.
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Evaṃ dhammā apakkamma adhammamanuvattiya,
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Thus, abandoning the Dhamma, following the unrighteousness,
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Mado maccumukhampatto akkhacchinno'va socati;
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Intoxicated, reaching death's mouth, like one with a broken axle, he grieves.
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Allavammapaṭicchanno navadvāro mahāvaṇo,
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Covered with skin, having nine openings, a great wound,
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Samantato paggharati asuci pūtigadhiyo'ti;
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all around it oozes impure, foul-smelling matter.
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Milidapañhe ṭhitā bāvīsati gāthā samattā.
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In the Milinda Questions, the twenty-two verses that stand are complete.
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Bhassappavedī vetaṇḍī atibuddhivicakkhaṇo,
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The eloquent debater, the sophist, exceedingly wise and of sharp intellect,
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Milido ñāṇabhedāya nāgasenamupāgamī;
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Milinda, to break down (his) knowledge, approached Nāgasena.
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Vasanto tassa chāyāya paripucchanto punappunaṃ,
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He, dwelling in its shade, questioning repeatedly,
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Pabhinnabuddhi huvāna so'pi āsi tipeṭako;
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even he, having become one of penetrating wisdom, was a bearer of the three baskets.
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Navaṅgaṃ anumajjanto rattibhāge rahogato,
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Wandering through the nine divisions of the scriptures, secluded at night,
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Addakkhi meṇḍake pañhe dunniveṭhe saniggahe;
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He saw the questions concerning sheep, entangled, difficult to unravel, firmly grasped.
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Pariyāyabhāsitaṃ athi athi sadhāya bhāsitaṃ,
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There is speech that is indirect, there is speech that is direct,
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Sabhāvabhāsitaṃ athi dhammarājassa sāsane;
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There is speech that accords with nature in the dispensation of the King of Truth.
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Tesaṃ athamaviññāya meṇḍake jinabhāsite,
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Having understood their meaning in the Buddha's discourse,
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Anāgatamhi addhāneviggaho tatha hessati;
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In the future, there will certainly be such conflict.
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Hada kathimpasādetvā chejjāpessāmi meṇḍake,
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Having appeased the heart, I will have the rams sheared;
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Tassa niddiṭṭhamaggena niddisissantyanāgate;
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In the future, they will indicate the path pointed out for them.
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Visamaṃ sabhayaṃ ativāto paṭicchannaṃ devanissitaṃ,
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Uneven ground is fearful, the wind too strong, a concealed place frequented by gods,
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Patho ca saṅkamo tithaṃ aṭṭhete parivajjiyā;
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A path, a bridge, a ford—these eight should be avoided.
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Ratto duṭṭho ca mūḷho ca mānī luddho tathā'laso,
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The lustful, the hateful, the deluded, the arrogant, the greedy, and the lazy,
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Ekacintī ca bālo ca ete athavināsakā;
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the opinionated and the fool - these are the destroyers of wealth.
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Ratto duṭṭho ca mūḷho ca bhīru āmisacakkhuko,
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The greedy, the hateful, and the deluded, the fearful, with eyes only for sensual gain,
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Ithi soṇḍo paṇḍako ca navamo bhavati dārako;
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The lustful woman, the eunuch, and the ninth is the child.
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Navete puggalā loke ittarā calitā calā,
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People in the world are not steadfast, they are fickle and restless.
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Etehi mantitaṃ guyhaṃ khippaṃ bhavati pākaṭaṃ;
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A secret counselled by them quickly becomes public.
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Vasena yasapucchāhi tithavāsena yoniso,
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By means of possessions, by inquiries about reputation, by dwelling appropriately,
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Sākacchā snehasaṃsevā patirūpavasena ca
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By discussion, by affectionate association, and by conduct befitting.
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Etāni aṭṭha ṭhānāni buddhivisadakārakā,
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These eight conditions brighten wisdom,
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Yesaṃ etāni samhonti tesaṃ buddhi pabhijjati;
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Whosever possesses them, wisdom flourishes.
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Pūjīyantā asamasamā sadevamānusehi te,
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"Worshipped by gods and humans alike, the incomparable ones,
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Na sādiyanti sakkāraṃ buddhānaṃ esa dhammatā'ti
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They do not relish honor—this is the Buddhas' nature."
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Ayaṃ gāthā sāriputtatherena vuttā.
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This verse was spoken by the Venerable Sāriputta.
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Imehi aṭṭhihi tamaggapuggalaṃ
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By these bones, the supreme person,
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Devātidevaṃ naradammasārathiṃ,
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The god beyond gods, the tamer of men, the charioteer,
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Samantacakkhuṃ satapuññalakkhaṇaṃ
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The all-seeing one, marked with a hundred merits,
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Pāṇehi buddhaṃ saraṇaṃ gato'smi;
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To the Buddha, with my life, I have gone for refuge.
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Jāliṃkaṇhājinaṃ dhītaṃ maddideviṃ patibbataṃ,
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I left behind my daughter Jāli, my son Kaṇha, and my wife Maddī, devoted to her husband,
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Cajamāno nacintesiṃ bodhiyāyeva kāraṇā; (Jātakagāthā)
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without a thought, all for the sake of enlightenment.
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Na antalikkhe na samuddamajjhe
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Not in the sky, nor in the ocean's midst,
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Na pabbatānaṃ vivaraṃ pavissa,
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Nor by entering a mountain cave,
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Na vijjati so jagatippadeso
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No spot exists on earth
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Yathaṭṭhitaṃ nappasaheyya maccu;
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Where one might be secure from death.
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Kāyena saṃvaro sādhu sādhuvācāya saṃvaro,
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Good is restraint in body; good is restraint in speech;
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Manasā saṃvaro sādhu sādhu sabbathasaṃvaro;
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Good is restraint in mind; good is restraint everywhere.
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Acetanaṃ brāhmaṇa assuṇantaṃ
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The brahmin, unreasoning, unheeding,
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Jānaṃ ajānantamimaṃ palāsaṃ,
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Knowing, yet ignoring this fig tree,
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Āraddhavīriyo dhuvamappamatto
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One who has roused his energy, steadfast, unremitting,
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Sukhaseyyaṃ pucchasi kissa hetu'ti; (Jātakagāthā)
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Why do you ask about a pleasant sleep?
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Iti phadana rukkho'pi tāvade ajjhabhāsatha,
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"Even the wishing-tree spoke thus to him,
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Mayhampi vacanaṃ athi bhājadvāja suṇohi me'ti; (Jātakagāthā)
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'Listen to my words, Bharadvaja, for I too have something to say.'"
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Cudassa bhattaṃ bhuñjivā kammārassā'ti me sutaṃ,
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Having eaten the meal of Cunda, I have heard that it was the food of the smith.
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Ābādhaṃ samphusī dhīro pabāḷhaṃ māraṇantikatti
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The wise one was touched by illness, severe and fatal.
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Sathavāto bhayaṃ jātaṃ niketā jāyatī rajo,
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From association arises fear, from household life arises defilement.
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Aniketamasathavaṃ etaṃ ve munidassananti; (Jinabhāsitā minidena vuttā)
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The homeless, unassociated state—this is the vision of the sage. (Spoken by the Buddha)
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Sasamuddapariyāyaṃ mahiṃ sāgarakuṇḍalaṃ,
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The earth bounded by the ocean, girdled with the sea,
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Na icche saha nidāya evaṃ sayha vijānahīti; (Jātakagāthā lomakassapena vuttā)
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He does not desire it together with his hoard; thus know the worthy one.
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Vadhissametanti parāmasanto
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"By killing him," thinking thus and grasping,
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Kāsāvamaddakkhi dhajaṃ isīnaṃ,
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He saw the banner of the sages, the ochre robe.
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Dukkhena phuṭṭhassudapādi saññā
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Struck by suffering, perception arose in him—
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Arahaddhajo sabbhi avajjharūpo'ti; (Jātakagāthā chaddantanāgarājena vuttā)
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"The banner of the Arahant, inviolate to the good." (These verses were spoken by the six-tusked elephant king in the Jātaka.)
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Gāthābhigītamme abhojaneyyaṃ
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The chanting of verses is not proper for me as food.
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Sampassataṃ brāhmaṇa nesa dhammo,
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This is not the way for those who see, O Brahmin.
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Gāthābhigītaṃ panudanti buddhā
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The Buddhas reject the chanting of verses.
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Dhamme sati brāhmaṇa vuttiresā; (Suttānipātagāthā jinabhāsitā)
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This, O Brahmin, is their livelihood when the Dhamma exists.
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Na me ācariyo atha sadiso me na vijjati,
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I have no teacher, and no one is equal to me;
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Sadevakasmiṃ lokasmiṃ nathi me paṭipuggalo'ti; (Khadhakagāthā jinabhāsitā)
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In the world with its gods, there is no one who can compare to me.
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Vipulo rājagahikānaṃ giriseṭṭho pavuccati,
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Vipula is called the chief mountain of those near Rājagaha,
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Seto himavataṃ seṭṭho ādicco aghagāminaṃ;
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Seta is the chief of the snowy mountains, the sun is the destroyer of darkness.
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Samuddo'dadhinaṃ seṭṭho nakkhattānañca cadimā,
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The ocean is the best of bodies of water, the moon of stars;
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Sadevakassa lokassa buddho aggo pavuccatīti;
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In the world with its gods, the Buddha is said to be the foremost.
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(Dve gāthā māṇavakadevaputtena vuttā nāgasenatherena vuttā)
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Two verses spoken by the young deva, spoken *to* the elder Nāgasena.
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Eko manopasādo saraṇagamanaṃ añjalippaṇāmo vā,
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One mental serenity, taking refuge, or offering reverence with joined palms,
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Ussahate tārayituṃ mārabalanisūdane buddhe'ti; (Ayaṃ gāthā sāriputtatherenābhatā)
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Suffices to cross over, in the Buddha who crushes the army of Māra. (This verse was spoken by the Venerable Sāriputta.)
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Ārahatha nikkhamatha yujjatha buddhasāsane,
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"Arise, go forth, strive in the Buddha's dispensation!
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Dhunātha maccuno senaṃ naḷāgāraṃ'va kuñjaro'ti; (Jinabhāsitā milidena vuttā)
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Shake off the army of death as an elephant destroys a reed house." (These words spoken are the well-spoken words of the Jina.)
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Yo sīla vā dussīlesu dadāti dānaṃ
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"Whoever gives a gift to the virtuous or the unvirtuous,
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Dhammena laddhaṃ supasanna citto,
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With a mind serene, having acquired it righteously,
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Abhisaddahaṃ kammaphalaṃ ulāraṃ
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Firmly believing in the excellent result of kamma—
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Taṃ ve dānaṃ dāyakato visujjhatī'ti; (Ayaṃ nāgasenena ābhatā)
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That gift, indeed, purifies the giver."(This was brought by Nāgasena.)
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Na me dessā ubho puttā maddī devī na appiyā,
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"Neither son is hateful to me, nor Queen Maddī disliked,
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Sabbaññutaṃ piyaṃ mayhaṃ tasmā piye adāsahanti;
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but omniscience is dear to me; therefore, I gave up what was dear."
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Sahassagghañhi maṃ tāto brāhmaṇassa pitā adā,
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"For a thousand (pieces of) gold, indeed, my father gave me to the brahmin,
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Atho kaṇhājinaṃ kaññaṃ hathinañca satena cā'ti;
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And also the black antelope skin, the maiden, and a hundred elephants."
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Jigacchāya pipāsāya ahinā daṭṭho visena ca,
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"By hunger, by thirst, bitten by a snake, and by poison,
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Aggi udaka sattīhi akāle tatha miyyati;
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By fire, water, or weapons, so one dies untimely."
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Anumānapañhe vuccamānā imā gāthā sallakkhetabbā?
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"Should these verses, being spoken in the Anumāna Questions, be considered? "
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Bahu jane tārayivā nibbuto upadhikkhaye,
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Having carried many across, extinguished with the destruction of attachment,
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Anumānenañātabbaṃ'athi so dīpaduttamo'ti;
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'He, the foremost island, exists'—[this] is to be known by inference.
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Kammamūlaṃ gahetvāna āpaṇaṃ upagacchatha,
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"Take the root of action, go to the market,
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Ārammaṇaṃ kiṇivāna tato muccatha muttiyāti;
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Buy the object, then be freed into freedom."
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Na pupphagadho paṭivātameti na cadanaṃ tagaramallikā vā,
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"Not the scent of flowers travels against the wind, nor sandalwood, tagara, or jasmine;
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Satañca gadho paṭivātameti sabbā disāsappuriso pavāti;
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but the scent of the virtuous travels against the wind—the good person pervades all directions."
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Cadanaṃ tagaraṃ vāpi uppalaṃ atha vassikī,
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Sandalwood, tagara, lotus, or jasmine,
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Etesaṃ gadhajātānaṃ sīlagadho anuttaro;
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among all kinds of scents, the scent of virtue is unsurpassed.
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Appamatto aya gadho yavāyaṃ nagaracadanī,
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"Feeble is this scent of tagara and sandalwood;
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Yo ca sīlavataṃ gadho vāta devesu uttamo'ti;
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but the scent of the virtuous blows even to the gods, supreme."
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Kammamūlaṃ janā davā gaṇhanti amataṃ phalaṃ,
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People, driven by deeds, seize, imagining it deathless fruit,
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Tena te sukhitā honti ye kītā amataṃ phalanti;
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Happy are those who buy and enjoy the deathless fruit.
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Ye keci loke agadā visānaṃ paṭibāhakā,
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"Whatever antidotes exist in the world to counteract poison,
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Dhammāgadasamaṃ nathi etaṃ pivatha bhikkhavo'ti;
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there is none equal to the Dhamma-antidote. Drink this, O monks."
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Ye keci osadhā loke vijjanti vividhā bahū,
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"Whatever medicines exist in the world, varied and many, there are,
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Dhammosadha samaṃ nathi etaṃ pivatha bhikkhavo'ti;
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nothing is equal to the Dhamma as medicine—drink this, O monks."
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Dhammosadhaṃ pivivāna ajarāmaraṇā siyuṃ,
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"Having drunk the Dhamma medicine, they become free from aging and death.
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Bhāvayivā ca passivā nibbutā upadhikkhaye'ti;
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Having developed and seen, they are extinguished through the destruction of attachment."
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Byādhitaṃ janataṃ disvā amatāpaṇaṃ pasārayī,
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"Seeing people afflicted, he extended the shop of the Deathless:
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Kammena taṃ kiṇivāna amatamādetha bhikkhavo'ti;
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'Purchase it with (your) actions and attain the Deathless, monks!'"
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Evarūpāni sīlānisanti buddhassa āpaṇe,
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"Such virtues are in the Buddha's store,
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Kammena taṃ kiṇivāna ratanaṃ vo piladhathā'ti;
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Buy them with action and adorn yourselves with the jewel."
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Samādhiratanamālassa kuvitakkā na jāyare,
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"For one possessed of the jewel of concentration, evil thoughts do not arise,
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Na ca vikkhippate cittaṃ etaṃ tumhe piladhathā'ti;
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Nor is the mind scattered—practice this."
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Paññāratanamālassa na ciraṃ vattate bhavo,
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"For one possessed of the jewel of wisdom, existence does not long continue;
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Khippaṃ phasseti amataṃ na ca so rocate bhave'ti;
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swiftly he attains the deathless, nor does he delight in existence."
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Maṇimālādharaṃ gehajano sāmiṃ udikkhati,
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The householder looks upon one wearing a jeweled necklace;
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Vimuttiratanamālantu udikkhanti sadevakā'ti;
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but the devas together with humans look upon one wearing the jewel-necklace of liberation.
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Yena ñāṇena bujjhanti ariyā katakiccataṃ,
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" by which the noble ones awaken to the completion of their task
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Taṃ ñāṇaratanaṃ laddhuṃ vāyametha jinorasā'ti;
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Strive to attain that jewel of knowledge, O heirs of the Victor."
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Paṭisambhidā kiṇivānañāṇena phassayeyya yo,
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He who could realize the knowledge of discrimination with the wisdom of fruition,
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Asambhīto anubbiggo atirocati sadevake'ti;
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Unfearing, unperturbed, transcends even the world with its gods.
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Bojjhaṅgaratanamālassa udikkhanti sadevakā,
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The gods, together with the world, look up to the jewel of the Factors of Enlightenment.
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Kammena taṃ kiṇivāna ratanaṃ vo piladhathā'ti;
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Having obtained this jewel through effort, may you enjoy it.
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Āyu ārogatā vaṇṇaṃ saggaṃ uccākulīnatā,
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Life, health, beauty, heaven, high birth,
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Asaṅkhatañca amataṃ athi sabbāpaṇe jine;
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And the Unconditioned, the Deathless - all these the wise attain.
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Appena bahukenāpi kammamūlena gayhati,
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Even if seized by a small or large root of action,
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Kiṇivā saddhāmūlena samiddhā hotha bhikkhavo;
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Be rich in the root of faith, O monks.
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Bhavatīha-
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Here, it is said:
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Vītarāgā vītadosā vītamohā anāsavā,
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Free from passion, free from hatred, free from delusion, without influxes,
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Vītataṇhā anādānā dhammanagare vasanti te;
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Free from craving, without grasping, they dwell in the city of Dhamma;
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Āraññakā dhūtadharā dhāyino lūkhacīvarā,
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The forest-dwellers, practitioners of asceticism, meditators, wearing rough robes,
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Vivekābhiratā dhīrā dhammanagare vasanti te'ti;
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delighting in seclusion, steadfast, dwell in the city of Dhamma.
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Nesajjikā sathatikā atho'pi ṭhānavaṅkamā,
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They are nesajjikas, they are constantly striving, and they also practice standing meditation,
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Paṃsukūladharā sabbe dhammanagare vasanti te;
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All wear rag-robes, they all live in the city of Dhamma.
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Ticīvaradharā sabbe cammakhaṇḍacatuthakā,
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All clad in triple robes, with leather scraps as their fourth possession,
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Ratā ekāsane viññu dhammanagare vasanti te;
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those wise ones delight in a single seat, They dwell in the city of Dhamma.
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Appicchā nipakā dhīrā appāhārā alolupā,
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The desireless, the wise, the steadfast, consuming little, the ungreedy,
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Lābhālābhena santuṭṭhā dhammanagare vasanti te;
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Content with gain and loss, they dwell in the city of Dhamma.
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Dhāyī dhānaratā dhīrā santacittā samāhitā,
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They meditate, delighting in meditation, wise, with peaceful minds, composed,
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Ākiñcaññaṃ pathayānā dhammanagare vasantī te;
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aspiring to nothingness, they dwell in the city of Dhamma.
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Paṭipannā phalaṭṭhā ca sekkhā phalasamaṅgino,
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Those who are practicing and those established in the fruit, learners and those endowed with the fruit,
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Āsiṃsakā uttamathaṃ dhammanagare vasanti te;
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aspiring for the highest goal, they dwell in the city of Dhamma.
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Sotāpannā ca vimalā sakadāgāmino ca ye,
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The stream-enterers and the stainless, the once-returners too,
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Anāgāmī ca arahanto dhammanagare vasanti te;
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the non-returners and the arahants, they dwell in the city of Dhamma.
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Satipaṭṭhānakusalā bojjhaṅgabhāvanāratā,
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Skilled in the establishments of mindfulness, delighting in development of the enlightenment factors,
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Vipassakā dhammadharā dhammanagare vasanti te;
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They are insight meditators, bearers of the Dhamma, dwelling in the city of Dhamma.
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Iddhipādesu kusalā samādhibhāvanāratā,
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Skilled in the bases of psychic power, delighting in concentration development,
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Sammappadhānamanuyuttā dhammanagare vasanti te;
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they dwell in the city of Dhamma, devoted to right effort.
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Abhiññāpāramippattā pettike gocare ratā,
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They have attained the perfection of direct knowledge, delighting in the realm of the departed,
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Antaḷikkhamhi caraṇā dhammanagare vasanti te;
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Walking in the sky, they dwell in the city of the Dhamma.
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Okkhittacakkhu mitabhāṇī guttadvārā susaṃvutā,
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With downcast eyes, measured speech, with guarded doors, well-restrained,
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Sudantā uttame dame dhammanagare vasanti te;
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Tamed, supreme in self-control, they dwell in the city of Dhamma.
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Tevijjā jaḷabhiññā ca iddhiyā pāramiṃ gatā,
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Those who have attained the threefold knowledge and dull (or slow) direct knowledge, Who have reached perfection in psychic powers,
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Pañañāya pāramippattā dhammanagare vasanti te;
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And who have attained the perfection of wisdom— They dwell in the city of Dhamma.
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Yathāpi nagaraṃ disvā suvibhattaṃ manoramaṃ,
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Just as, having seen a well-planned and delightful city,
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Anumānena jānanti vaḍḍhakissa mahattanaṃ;
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they infer the greatness of the architect;
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Tatheva lokanāthassa disvā dhammapuraṃ varaṃ,
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Even so, having seen the excellent city of the Dhamma of the Lord of the World,
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Anumānena jānanti athi so bhagavā iti;
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They infer and know, "That Blessed One exists."
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Anumānenajānanti ūmiṃ disvāna sāgare,
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By inference they know the wave, having seen a wave in the ocean,
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Yathā'yaṃ dissate ūmī mahanto so bhavissati;
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'As this wave is seen, so great will be the wave.'
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Tathā buddhaṃ sokanudaṃ sabbathamaparājitaṃ,
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Thus, the Buddha, dispeller of sorrow, unconquered in every way,
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Taṇhakkhayamanuppattambhavasaṃsāramocanaṃ;
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who has attained the destruction of craving, liberator from the cycle of existence;
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Anumānena ñātabbaṃ ūmiṃ disvā sadevake,
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By inference, it is to be known upon seeing the wave,
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Yathā dhammumivippharo aggo buddho bhavissati;
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that just as the supreme Buddha will be, like the spreading of the Dhamma, so is the world with its gods.
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Anumānena jānanti disvā accuggataṃ giriṃ,
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By inference they know, having seen a lofty mountain,
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Yathā accuggato esa himavā so bhavissati;
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"Just as this is a towering peak, so the Himalaya will be."
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Tathā disvādhammagiriṃ sītībhutaṃ nirūpadhiṃ,
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Thus, having seen the Dhamma-mountain, cooled, without craving,
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Accuggataṃ bhagavato acalaṃ suppatiṭṭhitaṃ;
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Exalted, of the Blessed One, unshaken, well-established,
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Anumānena ñātabbaṃ disvāna dhammapabbataṃ,
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By inference it can be known, having seen the Dhamma-mountain,
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Tathā hi so mahāvīro aggo buddho bhavissati;
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For truly, that great hero will be the foremost Buddha.
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Yathāpi gajarājassa padaṃ disvāna mānusā,
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Just as people, seeing the footprint of an elephant king,
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Anumānenajānanti mahā esa gajo iti;
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know by inference, "This is a great elephant";
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Tatheva buddhanāgassa padaṃ disvā vibhāvino,
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So too, having seen the footprint of the enlightened sage, the discerning one,
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Anumānena jānanti uḷāro so bhavissati;
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By inference they know: "He will be exalted."
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Anumānenajānanti bhīte disvāna kummige,
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By inference they know, seeing frightened tortoises,
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Migarājassa saddenabhītā'me kummigā iti;
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"These tortoises are frightened by the sound of the Deer-king."
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Tatheva tithiye disvā vithaddhe bhītamānase,
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Similarly, seeing sectarians with deluded and fearful minds,
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Anumānena ñātabbaṃ dhammarājena gajjitaṃ;
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it should be understood by inference, "roared at by the Dhamma-king."
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Nibbutaṃ pathaviṃ disvā haritapattaṃ mahodakaṃ,
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Seeing the earth quenched, green with foliage and abounding in water,
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Anamānena jānanti mahāmeghena nibbutaṃ;
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By inference they know, "It has been quenched by a great raincloud."
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Tathevimaṃ janaṃ disvā āmoditapamoditaṃ,
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So too, seeing these people joyful and delighted,
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Anumānena ñātabbaṃ dhammarājena tappitaṃ;
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By inference it should be known they are satisfied by the Dhamma king.
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Laggaṃ disvā bhisaṃ paṅkaṃ kalaladdagataṃ mahiṃ,
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Seeing the earth thickly covered with mud and mire,
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Anumānena jānanti vārikkhadho mahā gato;
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By inference they know, "A great beast has gone down there."
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Tathevimaṃ janaṃ disvā rajopakkhasamāhitaṃ,
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So too, seeing these people covered in dust,
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Vahitaṃ dhammanadiyā vissaṭṭhaṃ dhammasāgare;
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Carried along by the river of Dhamma, released into the ocean of Dhamma;
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Dhammāmatagataṃ disvā sadevakamimaṃ mahiṃ,
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Seeing this world with its deities immersed in the Dhamma,
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Anumānena ñātabbaṃ dhammakkhadho mahā gato;
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It can be inferred that the great flood of the Dhamma has arrived.
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Anumānena jānanti ghāyivā gadhamuttamaṃ,
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By inference they know, smelling the finest scent,
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Yathā'yaṃ vāyatī gadho hessanti pupphitā dumā;
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"As this fragrance blows, the trees will bloom."
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Tathevāyaṃ sīlagadho pavāyati sadevake,
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So too, this fragrance of virtue spreads even among the gods;
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Anumānena ñātabbaṃ athi buddho anuttaro'ti;
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By inference it should be known: "There is a Buddha, unsurpassed."
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Anumānapañhaṃ.
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The Question of Inference.
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Passatāraññake bhikkhū ajjhogāḷhe dhute guṇe,
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Seeing forest monks steeped in ascetic practices,
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Puna passati gihi rājā anāgāmiphale ṭhite;
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Then a king, a householder, seeing (them) established in the fruit of non-returning.
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Ubho'pi te vilokevā uppajji saṃsayo mahā,
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Both of them, observing, a great doubt arose:
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Bujjheyya ce gihidhamme dhutaṅgaṃ nipphalaṃ siyā;
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"If he awakens while living the householder's life, would ascetic practice be fruitless?"
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Paravādivādamathanaṃ nipuṇaṃ piṭakattaye,
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Crushing the arguments of opponents, skilled in the three baskets,
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Hada pucche kathiseṭṭhaṃ so me kaṅkhaṃ vinossatī'ti
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he will ask the foremost of speakers: "May he dispel my doubt."
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Meṇḍakapañhe ṭhitā dvāsīti gāthā samattā.
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In the Mendaka Question, eighty-two verses are complete.
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Milidappakaraṇe sabbā gāthā sampiṇḍitā caturādhikasatagāthā honti.
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In the Milindapañha, all the verses are condensed, totaling one hundred and four verses.
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Milidappakaraṇe sabbagāthāsarūpagahaṇaṃ samattaṃ.
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The section containing all the verses in the Milindapañha is complete.
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